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Interdiscursive events misrepresentation in
I am
Malala
: A Critical Discourse analysis
AALIA FIRDOUS TANIA AFZAL
SABAHT MUSHTAQ Riphah International University, Faisalabad
Pakistan
Abstract:
The present article deals with the book “I am Malala”. The certain extracts are selected to unveil the explicit and implicit voices which are louder than Malala’s own voice. For this study Fairclough’s three dimensional theoretical framework of CDA is chosen. Through qualitative data analysis other voices are unveiled and it is also revealed that how interdiscursive events represent half reality or one side of the picture. This study proves that through voices and interdiscursive events, the boundary of education and peace is blurred. Other discourses as history, culture terrorism, politics, poverty, feminism, and marginalization are popping up more than education.
Key words: interdiscursive, politics, voices, peace, history.
Background
Malakand region. It is a beautiful city with moderate weather and tourist attractions. Since the time of the Swat State (1915-1969) tourists from inside and outside the country stayed in Mingora before moving to the upper valleys of Swat. The city is also home to rare Buddhist ruins and stupas. According to 1998 census 175,000 people reside in Mingora. Apart from the local Yousafzai tribe of the Pashtuns (predominantly Muslim), Hindu and Sikh families also live in the city giving diversity to its cultural life. The rise of the Taliban insurgency in 2007 changed the traditional pattern of life in Mingora. Fazlullah, a former lift operator turned militant commander, launched a pirated FM channel in Mamdheri village, at a distance of barely 5 KM from Mingora. In 2008 his campaign against girls’ education, anti-polio treatments and liberal expressions of life left the city and its residents with serious challenges for their survival. The Green Square of the city, once the hub of social and cultural activities, turned into a “bloody square” where the dead bodies of Taliban opponents, police and civil society workers were hung from electricity poles. Pakistan launched a military action against the Taliban in 2009. (Buneri, 2012).
Introduction
I am Malala, is Malala Yousafzai’s autobiography, co-written with journalist Christina Lamb, begins on Malala's drive home from school on the day she was shot in the head. "Who is Malala?" the young gunman who stopped the Khushal school van asked. None of the girls answered. But everyone in the valley knew who Malala was. Ten years old when the Tehrik-e-Taliban Pakistan came to the beautiful Swat Valley, once the home of ancient Buddhist kings, 11 years old by the time she had established herself as an international advocate for girls' education in Pakistan, Malala was targeted by the Taliban for "spreading secularism”. In "I am Malala" the discourse of education and peace welcome us on the very title page, “The girl who stood up for education and was shot by the Taliban.” (Yousafzai, 2013) Yet inside the book we come across that it is not only Malala who raised her voice as she herself claims at the end of the book “A Note On The Malala’s Fund” rather other voices explicitly and implicitly are prominent and beside education, directly or indirectly, many important institutions of Pakistan are discussed /criticized. So one gets totally confused whether this book really advocates education ardently or other issues are more considerable, one can easily find the ample detail of Pakistan's political history, diverse ethnic culture , even in language code mixing and code switching are prominent techniques, that testify multicultural society with different dialects. It is tried by co-writer to create cohesion in book but random details of history sometimes fail this attempt. Poverty, Climate change, Flood and Earthquake are some other discourses in this book.
Hypothesis
Interdiscursive events blur the boundaries of education and peace.
Interdiscursive events represent one side of certain facts in “I am Malala”?
Research Questions
Does "I am MALALA" purely advocate noble cause of education?
Are explicit and implicit voices louder than Malala’s own voice? How certain interdiscursive events represent one side of certain facts in I am Malala?
Objectives of the Study
To find out explicit and implicit voices than Malala’s own voice. To reveal other interdiscursive events with full representation of facts.
Theoretical Framework
CDA Methodology
CDA is as an approach, constituted of different theorists with different emphases, follows that the methodology of actual analytical tools should be diverse. Here, however, the diversity is not so much of social theory but rather on analytical preference given the nature of the text or subject matter. Most CDA theorists from different theoretical backgrounds find the Fairclough’s three-tier framework useful. It has three stages.
Description is the stage which is concerned with the formal properties of the text.
process of production, and as a resource in the process of interpretation.
Explanation is concerned with the relationship between interaction and social context with the social determination of the processes of production, and as a source in the process of interpretation.
(Fairclough, 1995)
of society or ideology present in the text. The interpersonal refers to how identity is shaped of both writer and reader. The textual refers to the style(s) or genre(s) of the text. The analyst does not only focus on what is present in the text but also what or who has been excluded or omitted.
The third box of Fairclough’s framework looks at the larger social context of the text in focus. What are the broader socio-political factors (or even historical issues) contextualise this communicative event? What broader societal (or even global) power regimes does it reinforce, normalise or undermine? The analysis has now moved from textual analysis, to interpretation and the second box marks the level of discursive analysis or interpretation of the text. Here the analyst looks at all the possible discourses at play in the text both from the perspective of the writer or producer or institution and the (preferred) reader or audience. If it is, for example, a news article the analyst will look at professional practices, the newspaper ownership or position, the impact of advertising and so on. The analyst here is trying to make sense of the text by looking at the various discursive regimes that are implicit in the text. One could, for example, depending on the textual form and its content deploy other theoretical tools to help illuminate particular regimes of power. Mamdani (1996) has been used to illustrate how individuals could be positioned as both ‘subjects’ and ‘citizens’ in Africa as a result of the dual systems of government under colonialism (Prinsloo 2007, 82). Thompson (1990) has been mined for his five modes of operation of ideology (namely legitimating, dissimulation, unification, fragmentation and reification) (Janks 1998, 199-200).
An important technique to bear in mind when applying the above framework is the notion of engagement and estrangement. Estrangement is to be outside of the discourse of the preferred reader of the text and facilitates a critical reading. Engagement is to grasp and identify with the positioning of the subject as implied in the text and this helps to understand the impact of the discourse. Both these positions have their advantages and impediments. CDA requires a move between these positions to get a more rounded analysis ‘and argues the need for reading against the text to counterbalance reading with the text’ (Janks 2005, 331).
Literature Review
Interdiscursivity refers to the mixing of diverse genres, discourses, or styles associated with institutional and social meanings in a single text. This linguistic phenomenon permeates through language use, especially in contemporary institutional settings. A case in point can be found in a mediating event, in which three kinds of activities, namely, the disputing parties, bargaining and inquiring, the mediator’s offering of law knowledge and voicing of advice, intermingle in the process to achieve settlement. Thus, it can be seen as interdiscursive through the hybridity of three genres: bargaining, counseling, and therapeutic. It must be admitted that the phenomenon of interdiscursivity exists in many different forms and the ways of understanding vary a lot amongst researchers.(WU, 2011)
Interdiscursivity versus Intertextuality
varying degrees and for various purposes. Interdiscursivity, however, operates on a different dimension in that. It refers to how a text is constituted by a combination of other language conventions (genres, discourses and styles). Thus the difference between these two concepts is that intertextuality refers to actual surface forms in a text, borrowed from other texts; whereas interdiscursivity involves the whole language system referred to in a text. In this sense, interdiscursivity is more complicated because it is concerned with the implicit relations between discursive formations rather than the explicit relations between texts. (WU, 2011)
Interdiscursivity versus Generic Intertextuality
Some scholars (e.g. Xin 2000: 191) have used the term "generic intertextuality" to cover what interdiscursivity actually refers to. However, these two notions do not always have the same connotation in the sense that interdiscursivity does not always refer to the mixing of different genres. In some cases, it is the articulation of discourses or of styles that makes sense in the formation of interdiscursive relations. Although genre is an overarching term among the three elements (genres, discourses and styles) and the relationship between them is dialectical, it needs to be clarified that generic intertextuality cannot be equated with interdiscursivity. (WU, 2011)
Interdiscursivity versus Heteroglossia
more specific task for interdiscursivity than in Bakhtin's works. For Bakhtin, every speech act betrays an ideology or ideologies issuing from individual speakers in the context of a given dialogue. (WU, 2011)
Interdiscursivity versus Dialogicality
The Bakhtinian notion dialogicality is closely related to interdiscursivity and sometimes the two terms are used interchangeably in the literature of discourse analysis. According to Bakhtin (1981, 1986), all texts are dialogic and must be understood against the background of other texts on similar or related topics. Texts and utterances are not the writer or speaker’s own products; they usually contain other voices — explicit or implicit elements from other sources, including genres, discourses and styles from other language conventions, through which interdiscursivity can be formed.
certain social tendencies or ideological significances. Interdiscursivity is a notion of the Bakhtinian tradition in literature (also made available, e.g. in France, by Kristeva), with piecemeal researches in stylistics and CDA, more usually as a special kind of intertextuality. In this part we will briefly trace the origin of interdiscursivity so as to better understand its modern manifestations. We will also review in brief the different approaches of the study and try to present an objective comment on each of them. This will help to achieve a clear model from a pragmatic perspective for the present study. (WU, 2011)
rather than sentences, and utterances are always, except in some imagined ideal conditions, dialogized in the sense that each is viewed from the perspective of the others. Such a dialogization of utterances is always going on, and utterances are always changing and result in what Bakhtin calls “hybridization” — the mixture of different utterances within a single piece of language. Bakhtin describes this complex mixture of utterances as heteroglossia. What Bakhtin holds in terms of the concept of dialogized heteroglossia brings us to the issue of interdiscursivity, and Bakhtin is more concerned with the language in specific social situations.
Interdiscursivity in Non-Literary Texts: The CDA Approach
development of his own theory. Taking the generic variation and dynamism into consideration, he offers a detailed account of interdiscursivity and its application potential in terms of the increasing hybridization of organizational life. According to Chouliaraki and Fairclough (1999), the pervasive discoursal hybridity (or interdiscursivity) in interactions and texts has been widely seen as a significant characteristic of postmodern social life in that late modernity entails a radical unsettling of the boundaries of social life. They hold that interdiscursive analysis is an important aspect of analysis of field relations. In their updated five-step analytical framework of CDA (ibid.: 59-66), Chouliaraki and Fairclough take interdiscursive analysis as an effective key to identifying obstacles to the resolution of social problems. Wodak (2001) touches upon interdiscursivity from what she calls “the discourse-historical approach” studying the interdiscursive relations in texts in order to shed light on her critical analysis of social problems such as racism, bureaucratism, and sexism, etc. She proposes to tie interdiscursivity to transformational recontextualization and historical change and at the same time to focus on the potential interdiscursive relations through mixing of new genres. The CDA approach to interdiscursivity has several advantages over the stylistic approach. Firstly, it goes beyond surface analysis and can explain how and why interdiscursivity takes shape as it is and what social changes it is meant to reflect. Secondly, unlike the stylistic approach, the CDA approach takes the dynamics of communication into consideration. Thirdly, the data in CDA is rather empirical and is tied more closely to real language use in that. It is mainly collected from the authentic non-literary discourse. (WU, 2011)
Methodology
Christina lamb. Through qualitative data analysis approach, within CDA theoretical framework especially third level which allows interpreting text through this analysis and interpretation, voices and interdiscursive events are found from the text.
Discussion
Critical Discourse Analysis of selected Extracts
First Extract From I Am Malala
“We have many strands of Islam in Pakistan. Our founder Jinnah wanted the rights of Muslims in India to be recognized, but the majority of people in India were Hindu. It was as if there was a feud between two brothers and they agreed to live in different houses. So British India was divided in August 1947”. (Yousafzai, 2013)
Here a very important interdiscursive event is represented; the creation of Pakistan which was not the feud between two brothers rather it was created on the basis of two nation theory. This two nation theory reflects simply in speeches and views of our all great national heroes.
language they speak and the dresses they wear are entirely different.
The movement for Muslim self-awakening and identity was started by the Muslim modernist and reformer Sir Syed Ahmad Khan (1817–1898). Many Pakistanis describe him as the architect of the two-nation theory. However, the researcher Ziauddin Lahori, the author of seven books on Sir Syed, thinks otherwise. According to him, it is incorrect to say that Sir Syed propounded the two-nation theory. The poet philosopher Muhammad Iqbal (1877–1938), (the Poet of East), provided the philosophical exposition and Barrister Muhammad Ali Jinnah (1871–1948) translated it into the political reality of a nation-state. Allama Iqbal's presidential address to the Muslim League on December 29, 1930 is seen by some as the first exposition of the two-nation theory in support of what would ultimately become Pakistan. The scholar Al-Biruni (973-1048) had observed, at the beginning of the eleventh century that Hindus and Muslims differed in all matters and habits.
QUAID-E –AZAM AND TWO NATION THEORY.
On March 22, 1940, Jinnah made a speech in Lahore which was very similar to Al-Biruni's thesis in theme and tone. Jinnah stated that Hindus and Muslims belonged to two different religious philosophies, with different social customs and literature, with no intermarriages and based on conflicting ideas and concepts. Their outlook on life and of life was different and despite of 1000 years of history, the relations between the Hindus and Muslims could not attain the level of cordiality. In 1944, Jinnah said:
ambitions. In short, we have our own outlook on life and of life.” (Excerpt from the Presidential Address delivered by the Quaid-i-Azam, Lahore on March 22-23, 1940)
In an interview to journalist Beverly Nichols, he said:
Islam is not only a religious doctrine but also a realistic code of conduct in terms of every day and everything important in life: our history our laws and our jurisprudence. In all these things, our outlook is not only fundamentally different but also opposed to Hindus. There is nothing in life that links us together. Our names, clothes, food, festivals, and rituals, all are different. Our economic life, our educational ideas, treatment of women, attitude towards animals, and humanitarian considerations, all are very different.
Allama Muhammad Iqbal and Two Nation Theory
Muhammad Iqbal's statement explaining the attitude of Muslim delegates to the London's round-table conference issued in December 1933 was a rejoinder to Jawahar Lal Nehru's statement. Nehru had said that the attitude of the Muslim delegation was based on “reactionarism”. Iqbal concluded his rejoinder with: In conclusion, I must put a straight question to Pandit Jawahar Lal, how is India’s problem to be solved if the majority community will neither concede the minimum safeguards necessary for the protection of a minority of 80 million people, nor accept the award of a third party; but continue to talk of a kind of nationalism which works out only to its own benefit? This position can admit of only two alternatives. Either the Indian majority community will have to accept for itself the permanent position of an agent of British imperialism in the East, or the country will have to redistributed on a basis of religious, historical and cultural affinities to do away with the question of electorates and the communal problem in its present form. (IQBAL AND PAKISTAN MOVEMENT)
creation of Pakistan was not a matter of feud between two brothers. One knows very clear that what is meant by brother, a very close blood bound, which any Pakistani cannot admit because the Muslims of subcontinent were in quite miserable plight. How any brother can bear that his other brother is a loath able object, not allowed in kitchen because of his being Muslim, as it was the case in subcontinent with the Muslim.
Second Extract From I Am Malala
“Anyone could see that Musharraf was double-dealing, taking American money while still helping the jihadis – ‘strategic assets’, as the ISI calls them. The Americans say they gave Pakistan billions of dollars to help their campaign against al-Qaeda but we didn’t see a single cent. Musharraf built a mansion by Rawal Lake in Islamabad and bought an apartment in London. Every so often an important American official would complain that we weren’t doing enough and then suddenly some big fish would be caught.” (Yousafzai, 2013)
War on Terror Caused $102b Loss to Pak Economy: Survey
Pakistan has faced massive economic loss of over $102 billion in the last 13 years in the war on terror, besides sacrificing thousands of lives of innocent people, a survey report says. “Pakistan continues to suffer heavy losses both in the economic and security terms because of this situation while a substantial portion of precious national resources, both men and material, has been diverted to counter the security challenges during the last several years,” the Economic Survey of Pakistan says. It reveals the country has faced loss worth $102 billion till March 2014. The loss in terms of Pak currency has stood at Rs 8.26 trillion.
It further says the rise of violent extremism and increase in terrorism in the country due to instability in Afghanistan not only caused serious damage to Pakistan’s economy but also was responsible for widespread human sufferings because of indiscriminate attacks against the civilian population.
In order to assess the impact of the incidents of terrorism on the economy of Pakistan during the past several years, the finance minister has constituted a committee.
The Ministries of Interior, Foreign Affairs, Finance, Commerce and other relevant departments estimated the impact of conflict in Afghanistan and that of terrorism on exports, foreign investment, privatization, industrial output and tax collection etc and updated the estimates for FY12, FY13 and FY14.
According to the cost of war (2001-14), Pakistan suffered loss of over $102 billion. The figures show that the country faced loss of $23.77 billion in 2010-11, $11.98 billion in 2011-12, $13.56 billion in 2009-10, $9.18 billion in 2008-09 and $9.9 in 2012-13.
The survey report says that the conflict and instability in Afghanistan in the aftermath of the 9/11 attacks and their regional implications had very negative repercussions as the years following the US invasion of Afghanistan saw a huge influx of Afghan refugees across the border into Pakistan. It also witnessed a sudden spike in the frequency and scale of terrorist attacks in Pakistan. The report further noted that this situation disrupted Pakistan’s normal economic and trading activities which not only enhanced costs of business but also created disruptions in the production cycles, resulting in significant delays in meeting the export orders around the globe.
As a result, the report says, Pakistani products have gradually lost their market share to their competitors (Ur-Rehman, 2014)
Third Extract From I Am Malala
“Some of our religious people saw Osama bin Laden as a hero. In the bazaar you could buy posters of him on a white horse and boxes of sweets with his picture on them. These clerics said 9/11 was revenge on the Americans for what they had been doing to other people round the world, but they ignored the fact that the people in the World Trade Center were innocent and had nothing to do with American policy and that the Holy Quran clearly says it is wrong to kill. Our people see conspiracies behind everything, and many argued that the attack was actually carried out by Jews as an excuse for America to launch a war on the Muslim world. Some of our newspapers printed stories that no Jews went to work at the World Trade Center that day. My father said this was rubbish. (Yousafzai, 2013)
This extract from "I am Malala" represents the 9/11 interdiscursive event in the book through different other explicit and implicit voices than Malala’s own voice once in this text one adjective innocent being killed in this attacks are sympathized but in other part of this book when a slightest mentioning of drone attacks comes, it does not have much information about those innocent civilians who have been becoming victims of ongoing drone strikes.
Fourth Extract From I Am Malala
This extract shows how through voices and intertextuality or interdiscursivity of two very important traditions of Islam are disgusted ‘beard’ and ‘burqa’. Though veil and beard are shared religious values of Islam and Christianity while Sikhs also consider it among their religious ingredients and Jews too know very well about the importance of beard in their religious history.
A common misconception is that Muslim women are the only ones who cover their hair. It may be true that Islam is the only religion in which most women follow its directives to cover the hair, but it is not the only religion to have such directives. It is particularly interesting to look at the case of Christianity, since Christianity is the predominant religion in the West, and it is Westerners, including observant Christians, who are often the first to criticize Islam because of the hijab (modest dress, including head covering).
Is Covering the Hair a Religious Commandment for Christian Women?
There can be only one answer to this: yes, it is! Simply open the Bible to the First Epistle to the Corinthians, chapter 11. Read verses 3-10.
The meaning of this passage is plain enough. We can make the following syllogisms:
Syllogism 1
Praying with an uncovered head is a disgrace
Having a shaved head is the same as praying with an uncovered head
Therefore, having a shaved head is a disgrace
Syllogism 2
If it is a disgrace for a woman to have a shaved head, she should cover her head
It is a disgrace for a woman to have a shaved head - see syllogism 1
Therefore, a woman should cover her head.
In other words, the passage means what it says. Have you ever wondered why Catholic nuns dress like they're wearing hijab. Have you ever wondered why Mary the mother of Jesus (peace be upon them both) is always depicted in Christian art with her hair covered? Did you know that until the 1960s, it was obligatory for Catholic women to cover their heads in church (then they "modernized" the service)?
There are some interesting points that can be made about the Christian directive.
1) The explicit purpose of the Christian woman's head covering, as stated by Paul, is that it is a sign of man's authority over woman. The explicit purpose of Islamic hijab is modesty. Strange how so many Westerners think that the purpose of hijab is a symbol of male authority. Maybe they know that that's what it is in their own religion (Christianity) so they assume that Islam must be the same...!
home, she is uncovered around male guests who are not related to her; or if she is praying at home, that she is covered around her own husband and family. If any more proof were needed than Paul's own words that the Christian head covering is not about modesty, this must certainly be it! (Al-Muhajabah, 2014). There are many varieties of veils, burquas and hijabs. These have sometime regional variation also in their styles. So it is unfair on any one part to depict it in mocking manner like an oven. Likewise beard and turban are not mocking elements. Even these cannot be associated with terrorists at all.
A study of the Bible regarding beards and the Jewish history simply proves that the normal thing for a man is to have a beard. "And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonished". (Ezra 9:3) (Moody, 2013).
Sikhs and Beard
Hair is one of the five articles of faith for Sikhs. Sikhs live the way God made humans and never cut their hair. For Sikhs hair is the symbol of love for God and the respect for everything He has given us. The way God is the most beautiful of all. To Christians ,even the Bible says, “God loves us and care so much about us that even all the hairs of our head has well counted” (Matt.10:30).
Fifth Extract From I Am Malala
“Now we are a country of 180 million and more than 96 percent are Muslims. We also have around two million Christians and more than two million Ahmadis, who say they are Muslims though our government says they are not. Sadly those minority communities are often attacked.” (Yousafzai, 2013)
conflicts are not a rare thing. So far being concerned on humanitarian grounds we must have soft corner and should raise voice as well. Throughout the book we observed that all type events from regional to national and global are discussed, but for such a global topic only national level is merely discussed. There are many examples throughout the world how Muslims and other minorities are discriminated.
Who can forget the 2002 violence against Muslims in Gujarat state? Thousands of people were killed after these attacks. Tom Lantos Human Rights Commission Testimony by Human Rights Watch admitted recently in a report“The Plight of Religious Minorities in India.” India has suffered three major spates of communal violence in recent history: first, the 1984 attacks on Sikhs in Delhi following the assassination of Prime Minister India Gandhi by her Sikh bodyguards, during the uprising by separatist Sikh groups in Punjab; second, the 1992-93 communal violence in Mumbai following the demolition of the Babri Mosque; and third the 2002 Gujarat violence. In all of these cases above, accountability has proved elusive. Indian authorities often failed to properly investigate and prosecute suspects after major spates of violence, even after reports by independent inquiries implicating officials and members of law enforcement. (Sifton, 2014)
So when we are raising voice against cruelty and minorities it should be on global level, why then it should be on regional and national level. Through Critical discourse analysis we can analyze it as very strategically organized text where some events are given prominence while others are remained in silence.
Sixth Extract Form I Am Malala
provoked so much outrage that it seemed people were talking of little else……. My father’s college held a heated debate in a packed room. Many students argued that the book should be banned and burned and the fatwa upheld. My father also saw the book as offensive to Islam but believes strongly in freedom of speech.” (Yousafzai, 2013)
This extract shows that under a very safe discourse of education and peace how boundaries are blurred. Throughout the book Pakistani justice system is considered very ineffective. When on very topic we see the history of Britain justice system we come to know that even this country remained fail to protect the minority rights of the Muslim. The following reference from an article reflects it.
Since 1951 the European Convention on Human Rights has been part of British law, but in a rather ambiguous way. The Convention, which was accepted and ratified by the British government does make explicit provision for the protection of religious freedom, Article 9(1) states that: Everyone has the right to freedom of expression, conscience, and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others, and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance. (Council of Europe, 1968).
Whilst Article 9(2) states: Freedom to manifest one’s religions or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health, or morals, or for the protection of the rights and freedom of others. (Council of Europe, 1968).
Conclusion
Critical Discourse Analysis (CDA) stems from a critical theory of language which sees the use of language as a form of social practice. All social practices are tied to specific historical contexts and are the means by which existing social relations are reproduced or contested and different interests are served. It is the questions pertaining to interests - How is the text positioned or positioning? Whose interests are served by this positioning? Whose interests are negated? What are the consequences of this positioning? That relates discourse to relations of power. Text is not merely a verbal but a social phenomenon. The literary work is the product of manifold determinants that are specific to a class, social group and speech community. Fairclough emphasizes interdiscursive hybridity as a feature of all text and talk, even as he suggests practices for analyzing discourse within a framework that teases out ways of interacting, ways of representing, and ways of being.
Future Scope
There are many other aspects in this book to explore for further research but the purpose of this study was to find out voices, interdiscursive events and to point out other discourses and these objectives are attained.There are other discourses as politics, terrorism, poverty, inequality, child labour, climate change, feminism, ethnicity which could not be discussed merely in one article because these all aspects are very broad,but present study can be helpful for the future researchers as it is initiative to explore the book I am Malala critically while using CDA framwork even for future research stylistic analysis is also suggested for researchers.
Acknowledgement
After Almighty Allah the support of my Parents,Siblings,Friends especially Muzaffar Hussain,Anbrin Kulsoom,Nadia Rafique,Safira Sarwar is commendable,without their cooperation this creative task could not be accomplished.I am really grateful and expect the same cooperation in future too.
References:
Al-Muhajabah. 2014. The Veil in Christianity. Retrieved
06/09/2014, from
http://www.muhajabah.com/christianveil.htm.
Buneri, S. 2012. Pakistan's Swat Valley: Taliban Gone But Peace Remains Elusive. New York: New York Times. Excerpt from the Presidential Address delivered the
Quaid-i-Azam Lahore on March 22-23, 1940. (n.d.). Retrieved 06 09, 2014, from http://nazariapak.info.
http://www.realsikhism.com. (n.d.). Retrieved 06 09, 2014, from Real Sikhism.
Nye, M. 1998. “Minority Religious Groups and Religious Freedom in England: the ISKCON temple.” Journal of Church and State 1-2.
Sifton, J. 2014, April 04. The Plight of Religious Minorities. Retrieved 06 09, 2014, from www.hrw.org.
Ur-Rehman, J. 2014. “War on terror caused $102b loss to Pak economy: survey.” Islamabad: The Nation.
Wu, J. 2011. “Understanding Interdiscursivity: A Pragmatic Model.” Journal of Cambridge Studies 96-104.
AUTHORS’ PROFILE
Aalia Firdous is presently M.phil scholar of Riphah International University Faisalabad Pakistan,received master in English (literature) degree from University of the Punjab Pakistan in 2007 and got professional degree of M.Ed in 2012. Serving as Subject Specilaist (English) in education department conducts training session of teachers.
Tania Afzal is also M.phil scholar passed MA English literature in 2000 from University of the Punjab, Master in TEFL and Islamic Studies and serving in education department as lecturer of English conducts training session of teachers and professional students.
